New words are needed to convey new ideas clearly and to avoid the
inevitable confusion that ensues from using the same term for expressing
different concepts. The words spiritual, spiritualist, and spiritualism
each have a given meaning that is specifc. To attribute a new meaning
to these words by applying it to Spiritism merely increases the numerous
causes of ambiguity that already exist.

In actuality, spiritualism is the opposite of materialism. Anyone
who believes that something more than matter exists inside of us is a
spiritualist, but this does not necessarily mean that they believe in the
existence of spirits or their communication with the physical world. It
is with this distinction in mind that we avoid the use of spiritual and
spiritualism and instead, use Spiritist and Spiritism to describe the latter
belief. These words indicate their origin and root meaning, and have
the advantage of being perfectly clear and understandable. Therefore,
we reserve the word spiritualism for its commonly accepted meaning
and the central principle of Spiritism as the relationship of the physical
world with spirits or beings that inhabit the invisible world. We
refer to the adherents and supporters of Spiritism as Spiritists.

The Spirits’ Book contains the principles of Spiritism, which is generally
associated with the spiritualist school, of which it presents one
perspective. This is why Spiritualist Philosophy appears at the top of
the title page.

II

Another word that must be defned is soul, because it is the cornerstone
of every moral belief system, and, due to the lack of a clear-cut defnition,
it has been the subject of many controversies. The differences
of opinion concerning the nature of the soul directly stem from the
plethora of meanings attributed to this word. A perfect language would
have a unique term for every idea and concept, thus avoiding many
debates and arguments, and misinterpretations would be impossible.

Some defne the soul as the principle of organic life, with no existence
of its own and ending with the life of the body. According to
this belief, otherwise known as materialism, the soul is an effect and
not a cause.

Others believe that the soul is the principle of intelligence, the universal
agent of which each being absorbs a portion. According to this
theory, there is only one soul for the entire universe that distributes
sparks of itself to all intelligent beings. When these beings die, each
spark returns to the common source and rejoins the general whole,
just as streams and rivers fow back to the ocean from which they were
originally produced. This opinion differs from the previous belief in
that there is something more than matter that resides in us, and it continues
to exist even after our death. However, practically speaking, it is
as if nothing remains of us after death since all sense of individuality is
lost and we lose all perception of our identity. According to this theory,
the universal soul is God and each being is a fragment of the Supreme
Being. This is a variation of Pantheism.

Yet, there are people who view the soul as a moral being. Completely
distinct and free from matter, this being preserves its individuality
after death. This interpretation of the word soul is unquestionably
the most widely received, because the idea of a being surviving the
body is an instinctive belief, independent of all teachings, evidence of
which may be found across all nations, ethnic groups and religions,
regardless of their degree of civilization. This doctrine, which dictates
that the soul is a cause and not an effect, is supported by spiritualists.

Without delving into the actual merits of these opinions, and only
taking into consideration the linguistic aspects, these three applications
of the word soul derive from three clear-cut ideas, each requiring
a different term. Soul, therefore, has a triple signifcance, and is used
by each ideology according to the different meaning it attaches to that
word. The fault truly lies in the fact that human languages have only
one word to convey three ideas. To avoid the confusion that naturally
ensues from using the same word to express three different ideas, the
meaning of soul must be limited to only one of them. It is irrelevant to
which idea it is attributed, provided that the choice is clearly understood
and agreed upon. In our opinion, the most logical action would
be to attribute to the word soul its most widespread and commonly
understood meaning, which is why we use it to indicate the immaterial
and individual being residing within us that survives the body. Even if this
being did not actually exist and were only a fgment of the imagination,
a specifc term would still be needed for it.

Given the lack of a specifc term for each of the other two ideas, we
use the term vital principle to defne the material and organic life that
is common to all living beings regardless of its source, from plants to humankind. As life can exist when a being does not have the ability to
think, the vital principle is a distinct and independent element.

The word vitality does not express the same idea. According to
some, the vital principle is a property of matter, produced wherever
matter is found under specifc conditions. In contrast, most believe
that it resides in a special, universally circulated fuid, of which each
being absorbs a portion during life. This effect can be compared to
how inert bodies absorb light. This is the vital fuid, which is generally
regarded as being the same as the animalized electric fuid, also
known as magnetic fuid, nervous fuid, and so on.

Regardless, one fact, proven by observation, is certain. Organic beings
possess an intrinsic force that, for as long as it is present, produces
the phenomena of life. All organic beings possess this physical life,
which is independent of intelligence and thought. Intelligence and
thought are faculties belonging to select organic species, and among
those gifted with intelligence and thought, only one possesses a special
moral sense that renders it indisputably superior over all others:
human beings.

Because it has multiple meanings, the term soul excludes neither
Materialism nor Pantheism. Spiritualists themselves understand soul
to have one of the frst two defnitions, without denying the distinct
immaterial being to which it would give another name. This word does
not represent an opinion, rather it is a versatile term defned by each
individual according to his or her own school of thought. As such, this
is an endless source of dispute.

Confusion could be avoided by adding a descriptive term, when using
the word soul in the three cases defned above, that would specify
the perspective or the manner in which we apply it. This word would
be generic, representing the principles of material life, intelligence
and moral judgment, each of which would be distinguished by a specifc
feature or characteristic. This method is employed, for instance,
for the word gas by adding the words hydrogen, oxygen or nitrogen.
Therefore, we could say – and perhaps it would be the best approach
– vital soul for the principle of material life, intellectual soul for the
principle of intelligence, and spiritual soul for the principle of our
individuality after death. This is merely a question of words, but it is
crucial for ensuring clarity and understanding. In this case, the vital
soul would belong to all organic beings, plants, animals and humans;
the intellectual soul would specifcally belong to animals and humans;
and the spiritual soul would belong to humankind alone.

It is very important to be explicit in regard to this point, because
Spiritism is naturally based on the existence of a being inside us that is
completely independent of matter and that lives on after the body has
succumbed to death. The word soul appears frequently throughout
this work; therefore, it is critical to defne the meaning that we attach
to it to avoid any potential disputes or misunderstandings. We can now
move along to the main object of this preliminary explanation.

III

Spiritism, as with all new concepts and belief systems, has both
ardent supporters and staunch detractors. We will attempt to counter
some of the objections formulated by its critics. We will scrutinize the
merit of the reasoning on which such criticism is based, admitting beforehand
that we will not be able to convince everyone because some
people believe that enlightenment was intended solely for them. We
are not claiming that we will be able to convert or sway everybody, but
we are primarily addressing those who, without clinging to prejudices
or preconceived ideas, honestly seek the truth. We will prove to these
individuals that our critics’ objections are the consequence of a failure
to observe all the facts thoroughly, yielding a predictably superfcial
and hasty conclusion.

First, we must briefy summarize the progressive series of phenomena
that gave birth to Spiritism.

The frst fact observed was the movement of various objects, commonly
known as table-turning or table-tipping.
This phenomenon, frst
observed in the United States (or more accurately, reintroduced in
that country as history proves that it can be traced back to the earliest
periods of antiquity) was accompanied by strange occurrences,
such as unusual noises, knocking sounds with no discernible cause,
and other similar incidences. This phenomenon rapidly spread to Europe
and the rest of the world. Initially it was met with skepticism, but
the sheer volume of occurrences soon made it impossible to question
its authenticity.

If the phenomenon in question had been limited to the movement
of physical objects, it could have been explained by any solely physical
cause. After all, we are far from being fully aware of the secret agents
of nature, or even from fully understanding all the properties of those
which are known to us. For example, electricity is not only increasing
the resources it offers humankind on a daily basis, but it appears to
be on the brink of shedding new light on science. Subsequently, it
could not be conclusively ruled out that electricity, modifed by given
circumstances or some other unknown agent, might be the cause of
these movements. The presence of multiple individuals increasing the
intensity of the action appeared to bolster this hypothesis, because this
gathering could be viewed as forming a battery, the power of which was
in proportion to the number of its components.

The circular movement of the table was in no way shocking or unexpected.
After all, circular movement is frequently found in nature,
take the stars and planets of the universe for example. All stars move
in circles and therefore it seemed possible that the movement of the
tables was a small-scale impulse or reaction of the movement of the
universe. Some cause, unknown up until now, could accidentally produce
a current for small objects that would be parallel to those forces
that propel the planets into orbit.

However, not only was the movement not always circular, it was often
erratic, with the table sometimes being violently shaken, toppled,
carried around in various directions, lifted off the ground, and held
up in the air, all contrary to the known laws of static electricity and
gravity. Despite all this, nothing occurred that could not be explained
by the force of an invisible physical agent. It is not uncommon to see
electricity topple buildings, uproot trees and hurl extremely heavy objects
far distances, through either the force of attraction or repulsion.
The knocking and other unusual noises, assuming that it is caused by
something other than ordinary wood expansion or any other accidental
cause, could very well be manufactured by the accumulation of a
mysterious fuid. It has been observed, after all, that electricity is capable
of producing the loudest sounds.

Up to this point, everything can be considered as merely being an
effect of physics or physiology. Without venturing outside these two
felds of science, these phenomena generated a subject that was quite
worthy of serious study and scrutiny by scholars. Why was this investigation
never completed? As diffcult as it may be to admit, the complete
disregard of the scientifc and academic world was based on something
that once again demonstrates the superfciality of the human mind.

First of all, the ordinary nature of the basis for the frst experiments
played a decisive role in this derision. The infuence exerted by
a simple word in regard to even the most serious matters is incredible! Without considering the possibility that this movement could be produced
with any object, the use of tables was automatically associated
with it. This deduction was undeniably made because a table is the
most convenient object with which to experiment, and because people
can sit around a table more easily than any other piece of furniture.
However, people who pride themselves on their intellect are sometimes
foolish and one can see how many leading minds may have considered
it beneath them to give any credibility to what was commonly
known as table dancing. If what had been observed by Galvani had
been discovered by an illiterate or uneducated person and christened
with a ridiculous name, it probably would have been relegated to a
position right alongside the divining rod. What scientist would not, in
that case, have considered it offensive to study frog dancing?

Nevertheless, a few individuals who were humble enough to admit
that nature might not yet have revealed all her secrets to humankind,
attempted to investigate the matter. However, as the phenomena did
not always respond to their trials, and were not always produced to
their liking or according to their methods of experimentation, they
reached an unfavorable conclusion. Despite that conclusion, the tables
continued to turn and, like Galileo, we can say, “And yet it moves!”
We may further assert that these phenomena have been produced to
such an extent that we have accepted them. Opinions are now only divided
with regard to their nature. Can the fact that these phenomena
are not always produced in exactly the same manner, or according to
the wishes and requirements of each individual observer, be rationally
considered an argument against their veracity? The phenomena of
electricity and chemistry, for example, are subject to certain conditions.
Do we deny their existence simply because they do not occur
when those conditions are not present?

Is it that shocking that certain conditions are necessary for the
movement of objects by human fuid, or that it should not occur when
the observer insists on producing it according to one’s own whims, or
in subjecting it to the laws of known phenomena, without considering
that new facts may result from the action of laws that are new to us? In
order to learn about such laws, the circumstances under which those
occurrences are produced must be thoroughly studied. Such a study
can only be completed through comprehensive, focused observation.

Some will object that deception is often apparent. We frst ask
whether the challengers are positive that what they labeled as deception
may not simply be facts for which they are not yet able to account,
like a peasant who misconstrued the experiments of a physics professor for the tricks of an illusionist. Even if we admit that deception occasionally
occurs in some cases, can it serve as grounds for denying the
authenticity of all facts or occurrences? Should we deny the existence
of physics simply because some illusionists call themselves physicists?
Similarly, the integrity of the individuals involved in these manifestations
should be considered, as well as any interest that they may have
in deceiving others. Could it be a joke? A joke may be funny at frst,
but if kept up for too long, it becomes as tiresome for the hoaxer as
for the victim. Besides, a hoax that manages to be successfully carried
out from one end of the Earth to the other, among the most upright
and educated minds, would be as extraordinary as the phenomena in
question, if not more so.

IV

If these phenomena had been limited to the movement of objects,
they would have remained within the realm of physical science, as we
already explained. This proved to be very far from the actual case, as
these phenomena were revealed to be only the tip of an even more
extraordinary iceberg. However, it was soon discovered that the impulsion
communicated to inert objects was not merely the product of
a blind mechanical force, but the action of an intelligent cause. This
discovery opened up a whole new feld of observation and promised
to resolve many mysteries. Is there, in fact, an intelligent power? That
is the question at the heart of the matter. If such a power exists, what
is it? What is its nature and origin? Is it superhuman? These are the
secondary questions that naturally stemmed from the frst.

The initial expressions were communicated through the legs of
tables, replying “yes” or “no” to the questions asked by moving up and
down, or striking a given number of times. There was nothing conclusive
here for skeptics, as these answers could simply be an effect of
chance. Before long, however, more complete replies were obtained
by means of the object in motion producing a number of knocks that
corresponded to the number of each letter of the alphabet, so that
words and sentences began to form in reply to the questions asked.
The accuracy of these replies and their correlation with the questions
asked provoked utter astonishment. When asked about its nature, the
mysterious being who gave these replies declared that it was a spirit or
genius, gave a name, and even provided specifc information about
itself. This response is of substantial signifcance. It proves that no one
suggested the idea of spirits as an explanation for the phenomenon,
but that the phenomenon provided this explanation itself. Hypotheses are often established in exact sciences to serve as the basis of an argument,
but, in this particular instance, this was not the case.

This method of communication was not only diffcult but also tedious.
The spirits themselves suggested another method, a factor that
is extremely signifcant. One of these invisible beings suggested attaching
a pencil to a small basket or another object. This basket, placed
upon a sheet of paper, was moved by the same secret power that moved
the tables. However, instead of following a simple, regular movement,
the pencil traced letters that formed words, sentences, and entire conversations,
flling many pages with the answers to the most profound
questions of philosophy, morality, metaphysics, psychology, and so on,
as rapidly as if written by hand.

This suggestion was made at one and the same time in the United
States, France and several other countries. On June 10, 1853 in
Paris, one of the most enthusiastic advocates of Spiritism – who had
been busily engaged in contacting spirits since 1849 – was offered the
suggestion to, “Fetch the small basket from the other room, attach a
pencil to it, place it on a sheet of paper, and place your fngers on the
edge of the basket.” After these instructions were followed, the basket
began to move. A few moments later and the pencil legibly wrote, “I
expressly forbid you to repeat to anyone what I have just told you. The
next time I write, I will do it better.”

The object holding the pencil is nothing more than an instrument.
As such, its nature and form are irrelevant and convenience is
the only point to be taken into account. This desire for convenience
led to many adopting the use of an instrument known as a planchette.

The basket, or planchette, moves only under the power of mediums,
individuals who are gifted with a special power or ability and act
as intermediaries between spirits and human beings. The conditions
granting this power depend on physical and moral causes that are still
not quite understood, as mediums are of all ages, are both female and
male, and exhibit every degree of intellectual development. This ability
can be developed further by exercise.

V

Next, it was realized that the basket and the planchette merely
formed an appendage to the hand. Mediums, directly holding the
pencil, found out that they were forced to write under an impulse that
was involuntary and often at an intense speed. Not only were the communications
carried out more quickly in this manner, but they became
easier and more extensive. Today, this method is the most frequently employed and the number of individuals endowed with this gift is substantial,
and constantly growing.

Experience gradually revealed several other varieties of the mediumistic
faculty, and it was discovered that communications could also
be received through speech, hearing, sight, touch, and so on, and even
through the direct writing of the spirits themselves, without the assistance
of the medium’s hand or a pencil.

After this was established, the role and action taken by the medium
in obtaining the replies needed to be determined, both mechanically
and morally, and became a crucial point in proving the authenticity of
Spiritism. Two points of the utmost importance that could not escape
an astute observer answered this question. First is the manner in which
the basket moves under the infuence of the medium. The medium
simply places his or her fngers on the edge of the basket in such a
manner that it would be impossible to guide it in any direction whatsoever.
When two or three individuals place their fngers on the same
basket at the same time, any sort of control is made even more unfeasible
as a truly phenomenal harmony of movements and thoughts would
be required to produce the same reply to the question asked. This
diffculty is further amplifed by the fact that the handwriting often
radically changes with each spirit who communicates, and whenever a
given spirit communicates, the same writing is reproduced. A medium
would have to train him or herself to change his or her handwriting an
infnite number of times, and would also have to memorize the unique
penmanship of each spirit.

The second point is the nature of the replies given, which are
often beyond the scope of the knowledge or intellectual capacity of
the medium, especially when the questions asked are of an abstract
or scientifc nature. Mediums are frequently unaware of what they are
prompted to write, since the question asked and the reply given may
be in a foreign language, or the question may even be asked telepathically.
The basket, or the mediums, are often compelled to write spontaneously,
without any question being put forward, and regarding a
completely random subject.

The replies, in some cases, are marked by such wisdom, depth, and
relevance, and convey such elevated and inspiring thoughts, that they
could only come from a superior intelligence, instilled with the purest
sense of morals and ethics. Other times, they are so banal, shallow, and
trivial, that it is impossible to believe they came from the same source.
Drastic differences in language can only be explained by the variety
of intelligences who communicate with us. Are these intelligences human, or do they transcend humanity? This is the next point to be
discussed in this book, the complete explanation of which is provided
by the spirits themselves.

These facts, while beyond our usual sphere of observation, do not
occur in secret for the beneft of only a single individual. They transpire
in broad daylight so that everyone can see them, and are obtained
by tens of thousands of individuals every day. These effects have
a cause and, as they reveal the action of intelligence and will, they are
clearly beyond the realm of merely physical effects.

Many theories have been proposed regarding this subject. We
will thoroughly examine these notions at a later time and determine
whether they can account for all the phenomena now occurring. For
the time being, we will assume that beings distinct from the human
race exist, since this is the explanation given by the intelligences communicating
with us. Let us see what they say.

VI

The communicating beings call themselves spirits or geniuses, as
we have already remarked. In many cases, these spirits belonged to human
beings who at one time lived on Earth. They make up the spiritual
world, as we make up the physical world during our earthly life.

We will now briefy summarize the critical points of Spiritism that
the spirits have communicated to us in order that we may easily counter
certain objections.

“God has created the universe, which comprises all beings, animate
and inanimate, material and immaterial.”

“Material beings make up the visible or physical world, and immaterial
beings make up the invisible or spiritual world, in other words,
the spirit world.”

“The spiritual world is the normal, original and eternal world, preexistent
to and surviving everything else.”

“The physical world is only secondary. It could cease to exist, or
never have existed, and this would have no effect on the essence of the
spiritual world.”

“Spirits temporarily don an ephemeral material envelope, which is
destroyed upon death and their freedom is restored.”

“Among the different species of corporeal beings, God has chosen
humankind to embody spirits that have reached a particular degree of
development. This is what gives humankind its moral and intellectual
superiority over all others.”

“The soul is an incarnated spirit whose body solely serves as an
envelope.”

“A human being is made up of three things:
1) The body, or material being, similar to animals and animated
by the same vital principle;
2) The soul, or immaterial being, a spirit incarnated in the body;
3) The link that bonds the soul and the body together, the liaison
between matter and spirit.”

“People therefore has two natures: their bodies give them a physical
or animal nature, of which they possess the instincts, and their soul
gives them a spiritual nature.”

“The perispirit is a semi-material envelope connecting the body and
the spirit. Death is the destruction of the body’s material envelope,
but the spirit keeps its second envelope, the perispirit. This envelope
is an ethereal body that is invisible to us in its normal state, but spirits
can occasionally render it visible, and even tangible, such as the case
of apparitions.”

“A spirit is not an abstract, undefned being, conjured up by our
imaginations. It is a real, distinct being that, in some cases, can be
seen, heard, and touched.”

“Spirits belong to different classes, and are not equal in power,
intelligence, knowledge or integrity. Those of the highest order are
superior spirits, set apart from those beneath them by their perfection,
knowledge, proximity to God, and love of goodness. They are angels
or pure spirits. The other classes are progressively further removed
from this perfection. Lower ranking spirits are inclined to most of our
passions: hatred, envy, jealousy, pride, and so on. They take pleasure
in immorality and wrongdoing. There are some who are neither good
nor bad, but are mischievous and troublesome rather than malicious.
These spirits may be classifed as capricious or foolish spirits.”

“Spirits do not permanently belong to the same order. They are
all destined to ultimately reach perfection by passing through the
different degrees of the spirit hierarchy. This betterment takes place
through incarnation, which is imposed on some as an atonement and
on others as a mission. Material life is a trial that must be experienced many times until absolute perfection has been attained. It is a type of
flter from which spirits emerge more or less purifed.”

“Upon leaving the body, the soul returns to the spirit world from
which it originated, and from which it will enter into a new material
existence after a given period of time, during which it will be a wandering
spirit.”

“Spirits must incarnate many times; consequently we all have had
numerous existences and will have others, more or less perfect, either
on Earth or in other worlds.”

“The incarnation of spirits always takes place in the human race. It
would be wrong to presume that a soul or spirit could be incarnated in
the body of an animal.” (1)

“The succession of a spirit’s corporeal lives are always progressive
and never regressive, but the speed of our progress depends on the
effort that we put forward to reach perfection.”

“The qualities of our soul are those of the spirit incarnated within
us. Therefore, a good person is the incarnation of a good spirit, and a
bad person is the incarnation of an impure spirit.”

“The soul has its own individuality before incarnation. This individuality
is preserved after its separation from the body.”

“On its return to the spirit world, the soul is reunited with all those
it has known on Earth, and all its former lives are eventually recalled,
along with the recollection of all the good and bad that it has done.”

“An incarnated spirit is under the complete infuence of matter.
Individuals who are able to overcome this infuence, through the elevation
and purifcation of their soul, are one step closer to the good
spirits, among whom they will one day be placed. Those who allow
themselves to be controlled by bad passions and fnd satisfaction in
physical appetites lower themselves to the level of impure spirits by
allowing their animal natures to reign.”

“Incarnated spirits live in the different worlds of the universe.”

“Wandering spirits, or those that are not incarnated, do not dwell
in any fxed region. They are found throughout space and all around
us, seeing us and interacting with us on a constant basis. They constitute
an invisible population that is constantly active around us.”

“Spirits incessantly exert action over the moral and physical
worlds. Acting upon both matter and thought, they constitute one of the powers of nature that effectively causes many phenomena which
currently remain unexplained or misinterpreted, and for which only
Spiritism provides a rational explanation.”

“Spirits are incessantly involved in relations with humanity. Good
spirits try to lead us to what is right, support us through the trials of
life, and help us bear these trials with courage and submission. The
immoral ones tempt us to do wrong. For them it is a pleasure to see us
fail and, thus become more like them.”

“Spirit communications with human beings can be either imperceptible
or obvious. They make indiscernible communications
through the good or bad infuence that they exert on us without our
cognizance. It is our duty to distinguish between good and bad inspirations
by exercising our judgment. Obvious communications take place
by means of writing, speech, or other physical manifestations, usually
through mediums who serve as their instruments.”

“Spirits express themselves spontaneously or in response to being
contacted. All spirits may be contacted, from those who have animated
the most obscure individuals to those who have been the most famous
characters, regardless of the time period in which they lived. Even our
own relatives, friends and enemies may be contacted. Through written
or verbal communication, we obtain guidance, information regarding
their situation beyond the grave, their thoughts regarding us, and
whatever revelations they are allowed to make.”

“Spirits are attracted through empathy for the moral nature of
those who contact them. Superior spirits enjoy serious-minded sessions,
driven by the love of goodness and the genuine desire to learn
and improve. Their presence deters inferior spirits, who, on the contrary,
are attracted to free access and may freely act on frivolous individuals
or those guided by mere curiosity, and wherever immoral
instincts are found. Instead of obtaining good advice or useful information
from these spirits, nothing is to be expected from them but
trivial diversions, lies, tricks, or hoaxes, as they often assume the names
of the most respected and recognized individuals in order to more
effortlessly lead people astray.”

“It is very easy to distinguish between good and wicked spirits. The
type of language that superior spirits employ is always proper, honorable,
characterized by the highest integrity, and free of any trace
of human passions. Their guidance provides the purest wisdom, and
their frst priority is always to aid in our improvement for the good of
humankind. In contrast, the communications of inferior spirits are full
of inconsistencies, and their language is often thoughtless, trivial and even vulgar. While they sometimes say things that are good and true,
they more often make false and ridiculous statements prompted by
ignorance or malice. They prey upon the gullibility of those who question
them, amusing themselves by fattering their vanity, and duping
them with false hopes. In short, enlightening communication is only
obtained through serious, thoughtful interactions, in which the participants
are connected by an intimate association whose purpose is the
pursuit of goodness.”

“The moral philosophy of superior spirits may be summed up, as
that of Christ, in the gospel proverb, ‘Do unto others as you would
have them do unto you.’ In other words, do good to all and wrong
to no one. This provides humankind with a universal rule of conduct,
applicable even to those matters which seem the most insignifcant.”

“They teach us that selfshness, pride, and sensuality are passions
that cause us to regress to our animal nature by attaching us to matter.
Those who detach themselves from matter in their human lives
by showing disdain for trivialities and by loving their neighbors bring
themselves closer to their spiritual nature. We should all strive to be
useful, according to the abilities and means that God has given us.
The strong and powerful must help and protect the weak, while those
who abuse their strength and power to oppress their fellow human
beings violate God’s law. They teach us that nothing is hidden in the
spirit world, that hypocrites are exposed, and that everyone’s wretched
deeds are disclosed. The inevitable and perpetual presence of those
whom we have wronged during our human life is one of the punishments
that await us in the spirit world. The lower or higher classifcation
of a spirit directly correlates to the experience of sufferings and
joys unknown to us on Earth.”

“They also teach us that there are no unforgivable mistakes which
cannot be erased by atonement. We accomplish this during the different
existences that permit us to progressively advance, according
to our desire and the effort we put forward to reach our ultimate
goal: perfection.”

This is the summary of Spiritism, as contained in the teachings imparted
by the superior spirits. We will now explore the objections to it.

(1) The difference between reincarnation and metempsychosis is signifcant
and is explained later in this book. A.K.

VII

The opposition from the scholarly world, for many, constitutes
proof, or at the very least a signifcantly strong argument, supporting the absurdity of Spiritism. We are not indifferent to the judgment of
academics. On the contrary, we actually have great respect for them
and would be honored to be counted among them. However, we
cannot judge their opinions to be unquestionably conclusive under
all circumstances.

When science goes beyond the tangible observation of facts and
attempts to evaluate and explain those facts, the feld is opened up to
conjecture. Each individual develops a system of his or her own and
they must do their utmost to relentlessly defend it. Contradictory systems
are suggested and rejected every day, one right after the other,
disparaged as absurd errors, and then later proclaimed as incontestable
truths. Facts are the sole criterion of our judgment, the sole argument
for which there is no retort. In the absence of facts, those who
are wise remain skeptical.

For subjects that have been fully explored and studied, the opinions
of the educated are fairly authoritative, because their knowledge
is more extensive and enlightened than that of an ordinary person.
However, with respect to new facts or principles or even the unknown,
their opinions should only be considered hypothetical, because they
are no freer from prejudice than anyone else. One can even argue that
scientists are more likely to be narrow-minded than someone else, because
each of them is naturally prone to look at everything from their
particular point of view. A mathematician accepts no other proof than
that demonstrated by algebra, while a chemist refers everything to the
action of the elements, and so on. When individuals select a specialization,
they usually dedicate their entire mind and efforts to it. Beyond
the scope of this feld, such an individual often makes false inferences
because of an insistence on treating every subject in the same manner.
This is the consequence of human weakness. Therefore, while we
should confdently consult a chemist in matters pertaining to analysis,
a physicist with regard to electricity, or a mechanical engineer about
driving forces, we must grant no more authority to their unfavorable
opinion of Spiritism than we should to the opinion of an architect on
a matter pertaining to music. This we must do without detracting from
the respect due to their special knowledge.

Physical sciences are based on the properties of matter, which
may be experimented upon and manipulated as desired. In contrast,
phenomena created by spirits are an effect of the action of intelligent
beings who have wills of their own, and who continuously show us
that they are not subjected to our whims. Therefore, observations cannot
be carried out in the same manner because they require special conditions and a different point of departure. Insisting on submitting
them to the same methods of investigation is to insist on assuming
the existence of analogies that do not in fact exist. As a result, science
is incapable of determining the truth of Spiritism. It has nothing to
do with it and its conclusion, whether favorable or otherwise, is of no
bearing whatsoever.

Spiritism is the result of a personal conviction that scholars may
hold as individuals, and is completely independent of their scientifc
notions. To submit the question to the decision of physical science
would be the same as appointing a group of physicists and astronomers
to settle the existence of the soul. Spiritism deals exclusively with
the existence of the soul and its state after death. It is completely irrational
to assume that someone must be a great psychologist simply
because they may be a great mathematician or anatomist. When anatomists
dissect a human body, they look for the soul, and, because they
do not fnd it through the use of their scalpels, in the same way that
they fnd a nerve, or do not see it evaporate like gas, they conclude that
it does not exist. They reach this conclusion because their reasoning
stems from an exclusively material point of view.

This by no means signifes that they are right and that the rest of
the world is wrong. Following this line of reason, we conclude that the
task of determining the truth or fallacy of Spiritism does not fall within
the realm of science. When Spiritist beliefs have become widespread
and accepted by the masses, which, if estimated by the speed at which
they are currently being spread, is a time not very far off, the same will
apply as with all new ideas that have encountered opposition. Scholars
ultimately yield to the force of evidence. They will individually admit
ideas that they now reject and, until that time, it would be premature
to distract them from their special studies with something that is foreign
to both their school of thought and feld of research.

Meanwhile, those who denounce Spiritism without having a thorough
understanding of the subject, and expose to ridicule those who
do not submit to their way of thinking, forget that such has been done
in regard to nearly every great discovery unearthed by humankind.
They run the risk of being grouped among the members of the academic
assembly who, in 1752, laughed at Benjamin Franklin’s paper
on lightning rods and branded it worthless rubbish; or among those
who caused France to miss out on the opportunity of pioneering the
use of steam in shipping by labeling Robert Fulton’s plans an impracticable
dream. And yet, both of these concepts not only proved to be
true, but also went on to make great contributions to humanity. If those two assemblies, which included the leading minds of the world
among their members, had nothing but disdain and sarcasm for ideas
that they did not understand, but which were destined to revolutionize
science, industry, and daily life a few years later, how may we expect
that another unfamiliar subject should be met with any greater
degree of respect?

The errors of some, though unfortunate for the honor of their
memory, do not invalidate our esteem in regard to other matters.
Common sense is not dictated by an offcial diploma, and there are
fools both inside and outside the walls of academic institutions. We ask
our adversaries to simply glance over the supporters of Spiritism and
determine whether they see only uneducated imbeciles, or whether,
despite the immense number of respectable individuals who have accepted
it, Spiritism can be regarded as an old wives’ tale. In fact, their
character and scientifc knowledge should inspire people to think, “If
these persons believe in this, there must be something to it.”

We repeat that if these facts had been limited to the mechanical
movement of inert bodies, physical science would have been able to
determine their cause. However, the manifestations in question are
beyond the laws or forces known to humanity and therefore are beyond
the scope of human science. When the facts to be observed are
completely new and do not fall within the scope of any known science,
scientists should temporarily set their scientifc notions aside to objectively
evaluate them. They should remember that a new study cannot
be correctly tested under the pressure of preconceived ideas.

People who believe they are capable of exercising foolproof reasoning
are likely to come to wrong conclusions. Even those whose ideas
are the furthest from the truth profess to base them on reason and it
is in the name of reason that they reject whatever sounds impossible to
them. Those who once rejected the highly regarded discoveries of humankind
did so in the name of reason. What some call reason is often
only pride in disguise, and whoever regards themselves as foolproof
or perfect essentially claims to be equal to God. We are addressing
ourselves to people who are wise enough to withhold their judgment
in regard to what they have not yet seen, and who, judging the future
based on the past, do not believe that the human race has reached its
peak, or that nature has turned over the last page of its book.

VIII

We add that studying any belief system such as Spiritism, which
introduces us to radically different and awe-inspiring ideas, can only be successful when done by serious-minded and tenacious individuals,
free of prejudices, and motivated by an unyielding desire to fnd the
truth. Those who tend to reach a conclusion easily, without thorough
examination, and without employing the proper methodology, order
or attention to detail that is necessary to be successful are not capable
of properly studying Spiritist beliefs. Neither are those who, in order to
maintain a reputation for being witty, seek to ridicule matters of grave
importance, which have been judged to be such by individuals whose
knowledge, character, and convictions command respect. Individuals
who deem the facts in question to be unworthy of their attention
should refrain from studying them. No one would attempt to interfere
with their beliefs, and they should respect the beliefs of those who
have a differing opinion.

The characteristics of serious-minded and thoughtful study are the
method and perseverance with which it is carried out. Is it any surprise
that practical answers are not always obtained from spirits in reply to
questions that, no matter how serious in content, are randomly asked,
among a slew of others that are unrelated or irrational?

What is more, a question that is highly complex needs to be preceded
by various considerations in order to guarantee clarity. Whoever
truly wants to research or learn a new science must do so through
methodical study, starting at the beginning and following the proper
sequence and development of ideas. If a student who is unfamiliar
with the most elementary basics of a science asks an ill-conceived question
of the most respected professor in the feld could that professor,
no matter how kind or compassionate, give a satisfactory answer? This
isolated response would be incomplete, and as is so often the case,
unintelligible, absurd, or contradictory. The same holds true for the
relationships that we establish with the spirits. If we are to learn Spiritism,
a full course must be completed with them. However, we must
select our teachers carefully, and work meticulously and persistently.

We have said that superior spirits are only attracted to serious-minded
encounters where a perfect union of thought and desire for the
pursuit of moral excellence must exist. Good spirits are repelled by
frivolity and idle curiosity, in much the same way that these characteristics
repel reasonable individuals. The road is consequently left open
to the hordes of reckless and lying spirits who are always waiting for opportunities
to mock us at our own expense. What happens when a serious
question is asked under such circumstances? It is answered, but by
whom? It is as if you were at a lively dinner party and you suddenly ask
questions such as, “What is the soul? What is death?” or any others that are equally out of harmony with the tone of such a social gathering. If
we want earnest, thoughtful answers, we must be serious and place ourselves
in the appropriate situation. Doing so is the only way that we can
obtain fulflling communications. Nevertheless, we must be resolute in
our investigations otherwise the superior spirits will abandon us, just
like a professor abandons hopelessly idle students in his class.

IX

The movement of objects is an already proven fact. What remains to
be determined is whether or not there is a manifestation of intelligence
behind this movement, and, if so, what is the source of this intelligence.

We are not talking about the intelligence displayed in the movement
of certain objects, verbal communications, or even those written
directly by the medium. These manifestations, evident for those who
have thoroughly studied the matter, are not suffciently independent
of the will to make a new observer a believer. We will therefore only
discuss writings obtained through an object equipped with a pencil,
such as a basket or planchette, with the fngers of the medium placed
upon the object in such a manner so as to preclude the possibility of
exercising even the slightest infuence on the drawing of the letters.

Even if we assume that, by some amazing stroke of ingenuity, a medium
succeeds in deceiving the most acutely observant eye, how can
we explain the nature of the communications when they transcend
the medium’s scope of knowledge? We are not talking about short,
monosyllabic replies either, but many pages, as frequently happens,
at incredible speeds. Sometimes the replies are spontaneous, while at
other times they are on a specifc subject. There are even instances in
which poems of an elevated nature, utterly fawless in style, fow from
the pen of an illiterate medium. What is even stranger is that these
events are occurring across the globe, and that the number of mediums
is increasing. Are these facts real or not? We can only say, “Watch
and see. There will be plenty of opportunities to do so, but observe
often, for a long time, and according to the right conditions.”

How do our doubters reply in view of the evidence presented?
They say that we are the victims of charlatans or illusions. First, charlatanism
does not occur where there is no proft to be made. Charlatans
do not practice their craft for free. When fraud is committed, it must
be for the sake of a joke. But by what strange coincidence is there an
arrangement between criminals from one end of the globe to the other
to act in the same way, produce the same effects, and give replies,
regarding the same subjects in different languages, that are identical in meaning (if not in words)? How is it that sincere, honorable, and
educated individuals can fall prey to such manipulation and for what
purpose? How is it that the patience and skill essential for carrying out
such a deception are found even in young children? Mediums, if they
are not passive instruments, must possess a high degree of skill and a
vast array of knowledge, which is in direct contradiction with our usual
expectations regarding certain ages and social standings.

Our opponents maintain that if there is no fraud, both parties may
be the victims of an illusion. It is only reasonable that the reputation of
the witnesses are questioned when we decide the value of the evidence.
It may be a fair question to ask whether Spiritism, with millions of supporters,
recruits followers only among the ignorant. We understand
the logic of doubt, given that the phenomena on which Spiritism is
based are so extraordinary. However, what is not admissible is the habit
of some skeptics in assuming that they have a monopoly on common
sense, and the hasty manner in which they accuse anyone who holds
a view that is contrary to their own of being either infatuated or stupid,
regardless of the intellectual or moral worth of their opponents.
Any observer can attest that the opinion of enlightened individuals
who have seen, studied, and meditated on any subject for an extensive
amount of time is always proof of the worth of that subject, or at least
a presumption in its favor. After all, it has been able to capture the
attention of esteemed scholars who, we may reasonably assume, have
no interest in spreading untruths or wasting time on worthless matters.

X

Some doubts are more misleading than others, at least at frst glance,
because they are made by critical minds and based on observation.

One of these objections is prompted by the fact that the language
of spirits does not always seem worthy of the elevation attributed to supernatural
beings. If detractors would take the trouble to read through
the summary of Spiritism that we provided above, they would see that
the spirits themselves readily admit they are not at all equal to one another
in intellect or moral qualities. We should not accept everything
said by the spirits as literal truth, and we must weigh the merit of their
statements for ourselves. Of course, those who gather from this that
we only communicate with immoral or depraved beings, whose sole
interest is to deceive us, are not familiar with the messages obtained in
the meetings regularly held with superior spirits, otherwise they would
not come to such a conclusion. It is unfortunate that they have only
seen, by pure chance, the worst side of the spirit world because we do
not want to presume that they only attract bad, crude, or lying spirits, rather than good ones. We merely suggest that, in some cases, their
principles may not be strong enough to repel iniquity, and imperfect
spirits take advantage of their curiosity, while higher spirits pull away
from them.

Judging the spirits based on these facts is as irrational as judging
the character of an entire population by the actions of one small group
of wild or scandalous individuals, with whom educated and respectable
citizens have no relation. Such individuals are like travelers who, when
they enter a capital through one of its worst peripheral sections, judge
all of its inhabitants by the values and language of a rough neighborhood.
Just as in our own world, there are higher and lower classes of
society in the spirit world. Therefore, it is necessary to study superior
spirits, in order to see that the other world is not solely populated by
ignorant and cruel beings. When asked if superior spirits visit us, we
reply: Do not stay in the outskirts. See, observe, and judge, all the facts
are within the reach of all, except those described by Jesus as “having
eyes and they do not see; ears, and they do not hear.”

A variation of the same objection consists in attributing all spirit
communications, and the accompanying physical manifestations, to
the intervention of some diabolical power that assumes every form to
effectively deceive us. We will not even dignify this theory with a response.
That premise has been refuted by what we have already said,
and we will only add that if such were the case, it would have to be
admitted either that the devil is sometimes very wise, reasonable and
moral, or else there are good devils.

Indeed, is it possible that God allows only bad spirits to manifest
to destroy us, without giving us the counterbalance of good spirits? If
not, we have admitted God’s impotence. On the other hand, to believe
that our Creator can but abstains from doing so, contradicts the
belief in Divine goodness. Both theories are equally blasphemous. Admitting
the communication of vile spirits by default acknowledges the
existence of spirit manifestations. If they exist, it can only be with the
permission of God, and how can we morally believe that it is allowed
to occur only for a bad purpose? This theory contradicts both the simplest
precepts of common sense and religion.

XI

One strange aspect of these manifestations is the fact that only the
spirits of famous fgures communicate with us, and people wonder why
these spirits are the only ones who do so. This error, like many others, is due to superfcial observation. Among the spirits who spontaneously
present themselves, most are unknown than known to us. Well-known
spirits use illustrious names that we can readily identify. As for the spirits
we evoke, unless they are relatives or friends, they are spirits we do
not know. As the names of famous people come to mind most effectively,
they are naturally observed most often.

Detractors also fnd it strange that the spirits of eminent individuals
would respond to our call so intimately, and sometimes are
interested in things that appear to be inconsequential in comparison
to what they accomplished during their life. There is nothing surprising
in this for those who know that the power and consideration that
these persons may have possessed in their human life in no way correlates
to their standing in the spirit world. Spirits confrm the words
of the gospel “the last shall be frst, and the frst shall be last”5
with
regard to the rank we receive when we return to the spirit world. Accordingly,
those who have been frst on Earth may fnd themselves to
be among the last in the spirit world. Those who are worshiped and
revered on the Earth may fnd themselves below the poorest craftsman,
as all their glory is left behind when they leave this world. In a
similar vein, the most powerful monarch may be ranked below the
lowest of his or her subjects.

XII

The borrowing of well-known and respected names by inferior
spirits has been observed and confirmed by the spirits themselves.
How can we be sure, then, that spirits who reveal themselves as Socrates,
Julius Caesar, Charlemagne, Fénelon, Napoleon and Washington
were really these men that they claim to have been? This doubt even
persists among many passionate advocates of Spiritism. They believe
in the intervention and manifestation of spirits, but wonder how we
can be certain of their identity. In truth, this assurance is very diffcult
to obtain. Nevertheless, although it cannot be settled as authentically
as a certifcate issued by an offce of vital records, it may be reasonably
presumed, based on certain signs.

When the communicating spirit is someone we have personally
known, such as a relative or friend, and especially if they have passed
away recently, that person’s manner of speaking perfectly matches the
character that we knew. This provides a strong indication of individual
identity, which is almost conclusive when the spirit speaks of private
matters or family concerns that only that specifc person could know.
A child surely recognizes the language of his or her parents, just as
parents recognize that of their child. During these intimate sessions,
remarkable events may occur that can persuade even the most stubborn
skeptic. The most skeptical are often amazed by the unexpected
revelations made to them.

There is another common circumstance that helps verify a spirit’s
identity. We have already said that the handwriting of the medium generally
changes with the spirit contacted, and the same handwriting is
faithfully reproduced every time the same spirit communicates. In the
case of recently deceased individuals, this writing often bears a striking
resemblance to that of the person during their lifetime. Signatures, in
particular, are sometimes perfectly exact. We are still far from presenting
this fact as a general rule or constant recurrence, but it is worthy
of notice.

Spirits who attained a certain degree of purifcation are entirely
free of all physical infuences. Still, as long as they are not completely
dematerialized (the expression that they use), they retain most of the
ideas, inclinations and even habits that they had while on Earth, all of
which constitute additional means of identifcation. This is particularly
found in the vast number of small details that are only caught through
unrelenting and attentive observation. Spirits who were once authors
have been known to discuss their own works or theories, approving or
criticizing certain parts. Other spirits may even reveal circumstances
connected with their life or death. From these indications, we obtain
what may be regarded as moral proof of their identity, the only type
that can be sought under abstract circumstances.

If sometimes we can establish the identity of a spirit, to a certain
extent, there is no reason to believe that this cannot happen in other
cases. Despite not having the same means of identifcation for individuals
whose death has occurred further in the past, we can always base
our assessment on language and character. The spirit of a good person
does not clearly express itself in any way similar to a perverse or immoral
individual. As for lower spirits who assume respected names, they
soon betray their true nature by their manner of speaking. If someone
calling himself Fénelon, for instance, expressed comments straying
from Fénelon’s common sense or morality, the deception would
become obvious immediately. If the thoughts expressed were always
pure, consistent and of an elevation matching Fénelon’s character,
there would be no reason to doubt his identity. Otherwise we would
have to admit that a spirit whose communications teach only goodness
would knowingly be guilty of lying, and that would be contradictory.

Experience has taught us that spirits of the same degree and character,
and animated by the same sentiments, unite into groups and
families. However, the number of spirits is infnite and we are far from
knowing all of them. In fact, the names of the vast majority remain unknown
to us. A spirit from the same category as Fénelon may come to
us on his behalf, and may even be sent by Fénelon himself as his representative.
If this were the case, he would naturally call himself Fénelon
because he is his equivalent, capable of taking his place, and because
we need a name in order to form an idea with regard to him. What
does it matter whether a spirit is really Fénelon or not? If everything
that he says is excellent, an in keeping with what Fénelon would probably
say, then he is a good spirit. The name that a spirit assumes is of no
importance and often is only a means of defning our viewpoint. This
would not be acceptable in more intimate sessions, but, as explained
above, the identity of the communicating spirit in those instances may
be determined by other means.

The substitution spirits make, however, may cause many mistakes,
resulting in errors and deception. In fact, this is one of the most critical
diffculties of practical Spiritism. We never said that this feld of investigation
would be easier than any other science, or that it could be
successfully explored without any serious effort. It cannot be stressed
enough that Spiritism is a new feld of study, one that demands extensive
and tireless exploration. As the facts on which Spiritism is based
cannot be produced, and often occur when least expected, we must
wait for them to present themselves. For the attentive and patient observer,
there are endless materials for study because there are thousands
of characteristic nuances that are countless sources of enlightenment.
The same applies to every other branch of science. While a
superfcial observer only sees a fower, a botanist discovers a treasure
trove of knowledge.

XIII

The above observations lead us to address the discrepancies that
exist in the statements made by spirits, which is another diffculty imposed
on Spiritism.

Spirits differ widely with respect to their knowledge and integrity.
Therefore, it is obvious that the same question may garner very different
responses, depending on the rank that they hold. This is exactly
the same case as if a question were asked of a scientist versus an imbecile
or a fraud. What is important here, as we previously mentioned,
is knowing who is the spirit to whom we are addressing our question.

How is it that spirits, recognized for their superiority do not always
agree? First, other causes may have an infuence on the nature
of the answers regardless of the quality of the spirits themselves. This
is a point of the utmost importance that will be explained in detail
through further study, provided that this study is carried out with
unrelenting attention, extensive observation, and methodical perseverance.
Years of study are needed just to become even a mediocre
physician, while three-quarters of a lifetime is necessary to become a
scholar. Meanwhile, people like to think that a few hours are enough
to learn the science of the infnite! Let there be no mistake, Spiritism
is a vast subject and involves both metaphysical and social matters. It is
a new world opening up before us. Is it strange, then, that time, and a
good deal of it at that is required to learn it?

The contradictions the opponents of Spiritism allude to are not always
as fundamental as they may seem at frst. On a daily basis, individuals
who work on the same feld of science provide various defnitions
for the same thing. Sometimes this is because they use different terms,
and sometimes it is because they study it from different perspectives,
although the fundamental idea is the same in each case. We dare you
to count the different defnitions that exist for the word grammar! We
also add that the form of the answer often depends on the form in
which the question is asked. It is foolish to regard what is often only
a difference of words as a contradiction. Superior spirits completely
disregard forms of expression, because thought is everything for them.

For example, let us focus on the defnition of the word soul. As
this word has no fxed meaning, spirits may differ in the signifcance
that they attribute to it, much like ourselves. One may say that it is the
principle of life; another may call it the moral spark; a third may say
that it is internal; a fourth, that it is external, and so on and so forth.
Each may be right from his or her own specifc perspective. Some may
even support materialistic theories, although such is not the case. It is
the same with regard to the word God. According to some, God is the
principle of all things. According to others, God is the Creator of the
universe, the Supreme Intelligence, the Infnite, the Great Spirit, and
so on. Regardless of the name, it is always God. Lastly, we cite the classifcation
of spirits. They form an uninterrupted succession from the
lowest to the highest. Therefore, all attempts at classifcation are arbitrary,
and one may regard them as forming three, fve, ten, or twenty
classes, without being wrong. All human sciences offer the same variations.
Every investigator has his or her own system and these systems
change, but science remains the same. Whether we study botany according
to Linnaeus, Jussieu, or Tournefort, it is still botany. We must stop attributing more importance to merely conventional matters than
they deserve, and devote ourselves to what is truly important. In doing
so, refection often reveals a similarity that appears to be conficting
at frst glance.

XIV

We would skip over the argument of certain skeptics in relation to
the spelling errors of some spirits, if this argument did not call attention
to a point of great importance. Spirit orthography is not always
fawless. However, those who seriously support this criticism must be
very short of arguments, debating that since spirits know everything,
they should at least be able to spell correctly. We counter this argument
by pointing out the numerous spelling errors that more than one of
the great minds of science commit, which in no way invalidate their
scientifc fndings, but there is a much more important point here. For
spirits, especially superior spirits, the idea is everything while the form
is nothing. Free of matter, their language is as rapid as thought. Since
it is their thoughts that are directly communicated, it must therefore
be very bothersome to use human speech when they communicate
with us, through our long forms and inability to convey all ideas. It is
curious to see the means they employ to preclude this diffculty.

It is the same for us when we have to express ourselves in a language
with longer words and phrases, with fewer expressions than
those we usually employ. This is the diffculty suffered by geniuses,
impatient and frustrated by the constraint of their pens, which always
lag behind their thoughts. In light of this, it is easy to understand why
spirits attach little importance to spelling, especially in the communication
of serious and profound teachings. We should marvel, rather,
at how they are able to express themselves in all languages, and that
they understand them all. It must not be viewed that they are unable
to express themselves correctly. They simply do this when they deem
it to be necessary. For instance, they do this when they dictate poetry,
some of which is recorded by illiterate mediums and, nonetheless, is
of a fawlessness and elegance that stupefes even the toughest critic.

XV

There are people who see danger everywhere, and in everything
that is new to them. These people have drawn the unfavorable conclusion
that some of those who have turned to Spiritism have lost all sense
of reason. How can rational people consider this a serious argument?
Doesn’t a loss of reason also occur when weak minds are overwhelmed
in any intellectual pursuit? Who can say how many have gone mad over mathematics, medicine, music, philosophy, and others? Are those
studies to be denounced on that account? What does that prove? Arms
and legs, the instruments of physical activity, are often injured by physical
labor; the brain, the instrument of thought, is often impaired by
intellectual labor. Although the instrument may be injured, the spirit
remains intact, and, when freed from matter, regains full possession
of its faculties. In this manner, it may be said that human beings often
succumb as martyrs to labor.

Intense mental application of any kind may induce mental illness,
whether science, art or religion, all having produced their respective
share of enlightened minds being driven insane. The predisposing
cause of madness is to be found in the brain that renders it more or
less susceptible to certain impressions. When the predisposition to insanity
exists, its manifestation takes on the character of the pursuit
which forms a fxed idea. This fxed idea may be that of the spirits, for
those who have been deeply captivated by Spiritism, or by God, angels,
the devil, fortune, power, art, science, maternity, or a political or social
system. It is likely that a religious fanatic would have gone mad over
Spiritism, if it had been his or her predominant mental occupation.
Likewise, a person who goes mad over Spiritism, in other circumstances
would go mad over something else.

We therefore assert that Spiritism does not prompt insanity and
that it actually protects against insanity when correctly understood.

Among the most common causes of cerebral overstimulation, one
must consider the disappointments, misfortunes, shattered hope, and
other troubles of human life, which are also the most common causes
of suicide. However, true Spiritists view the things of this world from
such an elevated point of view that they seem petty in comparison with
the future they see before them. Life appears so feeting that its misfortunes
are, in their eyes, merely unpleasant bumps along the road.
What would produce violent emotions in the mind of another only
affects them slightly. They know that the sorrows of life are trials that
further our advancement if endured with resignation, and that they
are rewarded according to the courage with which they have accepted
them. Their convictions help shield them from despair, and consequently
from a frequent cause of madness and suicide. Through spirit
communications, they also know the fate of those who voluntarily
shorten their lives, which gives pause for serious refections. The number
of those who have been stopped on the downward spiral is significant.
This is one of the results of Spiritism. Non-believers may laugh
as much as they like. We only wish them the consolation it provides to
people who have delved into its mysterious depths.

Among the causes of insanity, one must include fear. Fear of the
devil has deranged many minds and who can say how many feeble
minds have fallen victim to the devil after having been shown hideous,
detailed pictures? It is sometimes said that the devil only frightens little
children to make them well-behaved, like the boogeyman and the
werewolf. When these mythical creatures have lost their power, those
who have been subjected to this sort of training are likely to be worse
off than before. People employ these methods and reach mediocre
results. They overlook the risk of epilepsy entailed in such disturbing
action on the delicate brain of a child. Religion would be weak if its
power could only be sustained by fear. Fortunately this is not the case,
as there are other means of acting on the soul. Spiritism provides a
more effective and serious support than superstitious terror, if it is able
to put this theory to use. It shows the reality of things, and neutralizes
the disastrous effects of unreasonable fear.

XVI

Two arguments still need to be investigated, and are the only ones
truly deserving of this name because they are founded on rational theories.
Both admit the reality of the material and moral phenomena of
Spiritism, but they deny the intervention of spirits.

According to the frst of these theories, all manifestations attributed
to spirits are merely effects of animal magnetism, also known as
Mesmerism. Mediums are in a state that might be called waking somnambulism,
a phenomenon that is likely to have been observed by anyone
who has studied animal magnetism. In this state, the intellectual
faculties acquire abnormal development and the circle of our intuitive
perceptions extends beyond its ordinary limits. Mediums fnd in
themselves through their lucidity, everything that they say and all the
notions transmitted by them, even with regard to subjects with which
they are completely unfamiliar in their regular state of consciousness.

We do not dispute the power of somnambulism, a type of slight
hypnotism, whose wonders we have witnessed and studied for more
than thirty-fve years. We admit that many spirit manifestations may be
explained by such, but we maintain that sustained and attentive observation
reveals a host of events in which any intervention by the medium,
other than as a passive instrument, is categorically impossible.
To those who attribute these phenomena to magnetism, we say, “See
and observe, for you have surely not seen everything.” We would also
ask them to consider the two following points, suggested by their own
theory. What is the origin of Spiritist theory? Is it a system invented by
a few individuals to account for certain events?

Not at all. Then who suggested it? The very mediums whose lucidity
you praise; if their rationality is what you declare it to be. Why should
they attribute to spirits what they have derived from themselves? How
can they have given such precise, logical and inspiring information in
regard to the nature of those superhuman beings? Either mediums
are lucid, or they are not. If they are, and if we trust their authenticity,
we cannot think that they are wrong with regard to this point, without
being contradictory. Second, if all the phenomena originated from the
mediums themselves, they would always be identical for that particular
medium. We would never fnd the same medium employing different
languages, varied styles of expression, or making contradictory statements.
If anything, the lack of unity so often observed in the manifestations
obtained by the same medium is proof of the variety of sources,
and as the cause of this diversity is not found in the medium, it must
be sought elsewhere.

According to another opinion, mediums are the real source of the
manifestations. They do not derive them from themselves, as the supporters
of the somnambulist theory assert, instead, they derive them
from the individuals around them. The medium acts like a mirror,
refecting all the thoughts, ideas and knowledge of those around him
or her, and, therefore, says nothing that is not known by at least one of
them. One of the fundamental principles of Spiritism is that those who
are present exercise some infuence on the manifestations, this cannot
be denied. However, this infuence is very different from the hypothesis
that we are considering, and in no way supports the idea that mediums
are the echo of the thoughts of those around them. There are
thousands of facts and events that directly prove the contrary. This is a
serious error and shows the danger of hasty conclusions. People who
are unable to deny the reality of phenomena that current science is
unable to explain, and who are also unwilling to admit the presence of
spirits, have to fnd their own way to explain it. Their theory would be
superfcially plausible if it explained all the facts, but it cannot do this.

Based on the evidence of facts, it has been proven that a medium’s
communications are often entirely foreign to the thoughts, knowledge,
and even the opinions of those who are present. These communications
are frequently spontaneous, and contradict all preconceived ideas. Of course, naysayers are not discouraged by such a slight diffculty.
They maintain that the radiation of thought extends far beyond
the circle immediately around us. Mediums are the refection
of humanity in general, so if they do not draw their inspiration from
those around them, they derive it from those who are further away in
the town or country in which they live, from people in the rest of the
globe, and even from those of other worlds.

This theory does not provide a more simple and probable explanation
than that given by Spiritism, for it assumes a cause that is much
more spectacular. The idea that universal space is populated by beings
who are in perpetual contact with us, and who communicate their
ideas to us, is certainly not more objectionable than the hypothesis
of universal radiation, coming from every point of the universe, and
converging in the brain of one person.

Once again, and this is a point that we cannot stress enough, the
somnambulist theory and that which may be called the refective theory,
are products of the imagination of human minds. These are individual
opinions created to explain an event. However, the human
mind did not conceive Spiritism; it was dictated by the manifesting
intelligences themselves. This occurred at a time when no one thought
of spirits and the opinion of most of humanity was opposed to such
a hypothesis. We frst need to ask from where the mediums could
have derived a theory that never existed in the mind of anyone on the
globe. We also ask by what strange coincidence did tens of thousands
of mediums, across the entire globe and unknown to one another, all
agree in proclaiming the same idea. If the frst medium that appeared
in France was infuenced by opinions already accepted in the United
States, what led this person to search for ideas across the ocean in a nation
whose values and language were foreign to his or her own, instead
of adopting those in his or her immediate vicinity?

There is yet another circumstance that merits further attention.
The earliest manifestations in France, as in the United States, were
not written or oral, but were transmitted through rapping or knocking
that indicated the letters of the alphabet, forming words and
sentences. This is how the communicating intelligences declared
themselves to be spirits. Although we admit the involvement of the
medium’s mind in the production of verbal or written communications,
we cannot attribute the same involvement on the part of the
medium in producing rapping or knocks. The medium could not
have known them beforehand.

Any number of facts could be cited that prove the existence of
clear individuality and an absolutely independent will on the part
of the communicating intelligence. We challenge our antagonists to
observe the phenomena in question more carefully. We assure them
that if they study these events objectively and refrain from drawing
any conclusions until they have thoroughly studied the subject, they
will fnd that their theories are inadequate to account for all of the
phenomena that have occurred. We will only pose the following two
questions: Why do the communicating intelligences often refuse to
answer certain questions in regard to well-known matters, such as the
name or age of the asker, what they may have in their hand, what they
did yesterday, or what they intend to do the following day? If mediums
are mirrors refecting the thoughts of those around them, answering
these questions should be simple.

Our critics counter by inquiring why spirits, who should know everything,
are unable to answer simple questions, as dictated by the
adage, “He who can do the most can do the least,” and conclude, from
this assumed inability, that the phenomena cannot be caused by spirits.
If an ignorant or foolish person were to stand before an academic
council and ask why it is light out in the middle of the day, would a reply
be given? Would it be reasonable to conclude, from the derision or
silence with which such a question might be received, that its members
were merely imbeciles? It is precisely because they are at a higher level
than us that spirits decline to answer idle and foolish questions. This is
why they are silent when such questions are asked, or they advise us to
focus on more serious subjects.

We also would ask why spirits come and go as they please, and
why, after they leave, neither prayers nor pleas can bring them back.
If mediums were acted upon solely by the mental impulsion of those
around them, the union of their wills would stimulate their clairvoyance
in such a case. If they do not yield to the wishes of people gathered
around them, even when strengthened by their own desire, it is
because they obey a power that is separate from themselves and those
around, a power that asserts its own independence and individuality.

XVII

When skepticism about Spiritism is not the result of consistent opposition,
stemming from selfsh motives, it is mostly rooted in an imperfect
understanding of the facts. Nevertheless, this does not stop many
persons from attempting to answer questions as if they were experts.

One can be very clever and educated, yet lack judgment. Believing
that one is infallible or perfect is the clearest sign of impaired judgment.
Many people regard spirit manifestations as merely a matter of
curiosity. We hope that the reading of this book will show them that
this remarkable experience is more than just a mere pastime.

Spiritism has two parts: the experimental, which deals with general
manifestations, and the philosophic, which deals with intelligent manifestations.
Whoever has observed only the former is like someone whose
knowledge of physics is limited to recreational experiments and does
not extend to fundamental principles. Spiritist philosophy is composed
of teachings communicated by spirits. The knowledge they convey is of a
nature that is far too signifcant to be learned effectively without critical
and resolute attention.

This is the only way that critical facts and nuances can be absorbed.
If this book does nothing more than demonstrate the serious nature
of the subject, and encourage interested minds to approach it in this
vein, it will be considered a success. We would delight in having been
chosen to assist in a work for which we can take no credit, as its principles
and whatever honors it may obtain are entirely due to the spirits
by whom it has been dictated. We also hope that it will serve as a guide
for those seeking enlightenment by showing them the inspiring purpose
of individual and social progress and pointing out the path by
which that end can be reached.

We will conclude this introduction with one fnal observation. In
searching the depths of space, astronomers discovered seemingly vacant
spaces that appeared to trump the general laws governing the
distribution of the planets and stars. This fact led them to speculate
that those spaces were occupied by bodies that escaped observation.
Conversely, they observed certain effects, the cause of which was unknown
to them, and said to themselves, “There must be a world here,
otherwise there would be a void that should not exist, and the effects
we have observed imply the presence of a world in that void.” Based
on this reasoning, they calculated the features of the globe whose presence
they had deduced, and the facts subsequently supported their
assumption. Let us now apply the same method of reasoning to a different
order of ideas.

If we observe all beings, we fnd that they form a continuous chain
from raw matter to the most intelligent humans. However, there is a
huge gap between humanity and God, who is the alpha and omega of
all things. Is it rational to believe that the links of the chain stop with
human beings? Can humans simply scale the distance that separates them from the infnite without any transition whatsoever? Reason
dictates that there must be other links between the human race and
God, just as it showed astronomers that there must be other worlds,
unknown to them, between the then known worlds. What philosophy
has flled this void? Spiritism shows us that it is flled with the beings
from every rank of the invisible world, and that these beings are the
spirits of humans who have reached the successive degrees leading to
perfection. Consequently, all things are linked together from one end
of the chain to the other, from alpha to omega. Those who deny the
existence of spirits must explain what dwells in this immense space
that the spirits claim to dwell in, and those who ridicule this philosophy
are in fact mocking God’s works and awe-inspiring omnipotence.